I've been on a bit of a feminist thealogy/feminist spirituality history tour of late. It feels like the moment is ripe for a whole new wave of Goddess Spirituality to be born, with the resurgence in interest in Witchcraft born of the #Resistance, plus the newly visible nature of the feminist movement due to the Women's March. The work of W.I.T.C.H. in Portland and Chicago has also been a reminder of the rich intertwining of feminist politics and witchcraft that gave rise to the Goddess Spirituality I practice . Even though I part ways with many of the movement's founders on issues of trans inclusion, biological essentialism, cultural appropriation, and more, at my core Goddess Spirituality and Witchcraft are what shapes my life and work and gives them meaning.

We all know that time, that heady thrill when you start to become competent at Witchcraft and you know which names to flaunt, who to be friends with if you want to be in with the in crowd, what paths will get you recognition, what is considered brave, daring and bold.

Today's Faithful Friday post includes stories on witchcraft and witchhunting, religious violence (is it inevitable?), and an examination of eco-feminism from a Pagan point-of-view.

Witchcraft in the 16th and 17th centuries has been one of the most popular topics with historians and the reading public for almost half a century. Here's a review of a new book on the witchhunting mania in England at the time of James I.

And I am a writer, writer of fictions / I am the heart that you call home / And I've written pages upon pages / Trying to rid you from my bones / My bones/ My bones / And if you don't love me let me go / And if you don't love me let me go